MHC:哥林多前書 11

11

apostle, after an exhortation to follow him,

(1)

corrects some abuses.

(2–16)

Also contentions, divisions, and disorderly celebrations of the Lord's supper.

(17–22)

He reminds them of the nature and design of its institution.

(23–26)

And directs how to attend upon it in a

(27–34)

due manner.

使徒勸勉（1）

糾正一些惡習。（2-16）

責備聖餐的紛爭、分裂和慶祝的混亂。（17-22）

他提醒他們聖餐的設立和本質。（23-26）

他指導他們怎樣用恰當的方式來參加聖餐。（27-34）

Verse 1

The first verse of this chapter seems properly to be the close to the last. The apostle not only preached such doctrine as they ought to believe, but led such a life as they ought to live. Yet Christ being our perfect example, the actions and conduct of men, as related in the Scriptures, should be followed only so far as they are like to his.

1節

本章首節似乎是對上上一章的總結。使徒不僅宣講了他們應當相信的教義，而且過着他們應當過的生活。然而基督是我們最完美的榜樣，人的行為活動都應照着聖經中基督的樣子行。

Verses 2 – 16

Here begin particulars respecting the public assemblies, ch. 1Co 14. In the abundance of spiritual gifts bestowed on the Corinthians, some abuses had crept in; but as Christ did the will, and sought the honour of God, so the Christian should avow his subjection to Christ, doing his will and seeking his glory. We should, even in our dress and habit, avoid every thing that may dishonour Christ. The woman was made subject to man, because made for his help and comfort. And she should do nothing, in Christian assemblies, which looked like a claim of being equal. She ought to have 「power,」 that is, a veil, on her head, because of the angels. Their presence should keep Christians from all that is wrong while in the worship of God. Nevertheless, the man and the woman were made for one another. They were to be mutual comforts and blessings, not one a slave, and the other a tyrant. God has so settled matters, both in the kingdom of providence and that of grace, that the authority and subjection of each party should be for mutual help and benefit. It was the common usage of the churches, for women to appear in public assemblies, and join in public worship, veiled; and it was right that they should do so. The Christian religion sanctions national customs wherever these are not against the great principles of truth and holiness; affected singularities receive no countenance from any thing in the Bible.

2-16節

 这里先讲一些关于聚会的细节，见林前14章。哥林多教会得到了许多属灵的恩赐，一些人就开始滥用；但是他们应当像基督一样做合神心意的事，寻求神的荣耀，因此基督徒应该承认顺服基督，做合神心意的事，荣耀神。我们应当避免任何使基督蒙羞的事情，甚至是我们的衣着和习惯。女人要顺服男人，因为神造女人是为了帮助男人、安慰男人。在基督教聚会中，她应该什么都不做。因为天使的缘故，女人应该用布蒙头。她们应当帮助基督徒在敬拜神时避免犯错误。然而，男人和女人都是为对方而造的。他们互相安慰和祝福，而非一个是奴隶，另一个是暴君。神这样解决事情，彼此都在神的国度，都享有神的恩惠，两人都有每一方的主权和服从，都是为了互相帮助，为了彼此的益处。女人在公众聚会参加敬拜时蒙头，是教会的惯例；她们那样做是正确的。如果一些民族习惯不违背神和真理的重大原则，那么基督教是允许的。圣经不支持affected singularities 。

Verses 17 – 22

The apostle rebukes the disorders in their partaking of the Lord's supper. The ordinances of Christ, if they do not make us better, will be apt to make us worse. If the use of them does not mend, it will harden. Upon coming together, they fell into divisions, schisms. Christians may separate from each other's communion, yet be charitable one towards another; they may continue in the same communion, yet be uncharitable. This last is schism, rather than the former. There is a careless and irregular eating of the Lord's supper, which adds to guilt. Many rich Corinthians seem to have acted very wrong at the Lord's table, or at the lovefeasts, which took place at the same time as the supper. The rich despised the poor, and ate and drank up the provisions they brought, before the poor were allowed to partake; thus some wanted, while others had more than enough. What should have been a bond of mutual love and affection, was made an instrument of discord and disunion. We should be careful that nothing in our behaviour at the Lord's table, appears to make light of that sacred institution. The Lord's supper is not now made an occasion for gluttony or revelling, but is it not often made the support of self-righteous pride, or a cloak for hypocrisy? Let us never rest in the outward forms of worship; but look to our hearts.

17-22節

使徒指責他們參加聖餐的混亂。基督的條例，如果沒有讓我們變得更好，就容易使我們更糟糕。如果不改善使用，它就變得僵化。最後，他們陷入分裂、對立。基督徒從與他人的聯合中分離出來，然而如果互相待人寬恕仁慈，他們就可以繼續聯合成為一體，但是他們待人嚴厲。最後是分裂，而非前者。吃聖餐的時候，彼此冷漠，毫無規則，這會增加犯罪。許多富有的哥林多信徒在聖餐或愛筵上（與晚餐？聖餐 時間相同）的行為非常不恰當。富人藐視窮人，在窮人被允許參與前，吃完喝光他們所買的；這樣，一些人缺乏，另一些人卻富足有餘。本應成為彼此相愛的紐帶，卻成為造成不和與分裂的工具。我們要當心，我們在聖餐上的任何行為都不能輕視神的制度。現在的聖餐不是為了給暴飲暴食或盡情享樂提供機會，但是難道它不是常常支持自以為是的驕傲或提供一個偽善的外衣？讓我們永遠不要停留在外在形式上的敬拜；而是心靈的敬拜。

Verses 23 – 34

The apostle describes the sacred ordinance, of which he had the knowledge by revelation from Christ. As to the visible signs, these are the bread and wine. What is eaten is called bread, though at the same time it is said to be the body of the Lord, plainly showing that the apostle did not mean that the bread was changed into flesh. St. Matthew tells us, our Lord bid them all drink of the cup, ch. Mt 26:27, as if he would, by this expression, provide against any believer being deprived of the cup. The things signified by these outward signs, are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice. Our Saviour's actions were, taking the bread and cup, giving thanks, breaking the bread, and giving both the one and the other. The actions of the communicants were, to take the bread and eat, to take the cup and drink, and to do both in remembrance of Christ. But the outward acts are not the whole, or the principal part, of what is to be done at this holy ordinance. Those who partake of it, are to take him as their Lord and Life, yield themselves up to him, and live upon him. Here is an account of the ends of this ordinance. It is to be done in remembrance of Christ, to keep fresh in our minds his dying for us, as well as to remember Christ pleading for us, in virtue of his death, at God's right hand. It is not merely in remembrance of Christ, of what he has done and suffered; but to celebrate his grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and plead it as our accepted sacrifice and ransom. The Lord's supper is not an ordinance to be observed merely for a time, but to be continued. The apostle lays before the Corinthians the danger of receiving it with an unsuitable temper of mind; or keeping up the covenant with sin and death, while professing to renew and confirm the covenant with God. No doubt such incur great guilt, and so render themselves liable to spiritual judgements. But fearful believers should not be discouraged from attending at this holy ordinance. The Holy Spirit never caused this scripture to be written to deter serious Christians from their duty, though the devil has often made this use of it. The apostle was addressing Christians, and warning them to beware of the temporal judgements with which God chastised his offending servants. And in the midst of judgement, God remembers mercy: he many times punishes those whom he loves. It is better to bear trouble in this world, than to be miserable for ever. The apostle points our the duty of those who come to the Lord's table. Self-examination is necessary to right attendance at this holy ordinance. If we would thoroughly search ourselves, to condemn and set right what we find wrong, we should stop Divine judgements. The apostle closes all with a caution against the irregularities of which the Corinthians were guilty at the Lord's table. Let all look to it, that they do not come together to God's worship, so as to provoke him, and bring down vengeance on themselves.

23-34節

使徒描述了聖餐禮，這是他從基督啟示得來的。在可見的標誌上，就是聖餐（麵包和酒）。吃的被稱為麵包，同時被稱為主的身體，明確的表達出使徒的意思，這並不是說麵包變成屬肉體的。聖徒馬太告訴我們，我們的主吩咐他們喝杯中的酒，太26:27，表達的意思似乎是說主不允許任何信徒這杯被剝奪。這些外在的事物預表基督的身體和血，他的身體受傷，血流出來，所有的救恩都是從他的死和獻祭而來。我們救世主所作的是，拿起餅和杯，祝謝了，就掰開餅，分給眾人。領受聖餐，就是吃所分的餅、喝所分的杯，都是為了紀念基督。但是外在的行為並不是全部、或聖餐中的重要的部分。參加聖餐，就是把他視為他們的主和生命，降服於他，信靠他。下面是對聖餐禮最後的解釋。這是用來紀念基督的，紀念他為我們而死，紀念基督在上帝的右手邊，為我們請求。這不僅是紀念基督，紀念他所作的和他的受難，而且是讚美他拯救我們的恩惠。我們宣告他的死使我們得生命，是我們所有安慰和希望的源泉。在這樣的宣告中我們感到自豪；我們傳揚他的死，將它作為我們承認基督的獻祭和救贖。聖餐規則不是只要遵守一時，而是要持續下去，直到主來。用不合宜的態度來接受聖餐，使徒將其中的危險呈現在格林多教會信徒面前，雖然與神立約，卻繼續活在罪和死亡中。毫無疑問，這會招致巨大的犯罪，使他們容易受神的審判。但是敬畏神的信徒不要為參加聖餐而灰心。聖靈從來不會寫下這樣的經文來阻止虔誠的基督徒不履行責任，雖然魔鬼經常這樣使用它。使徒將要來訪，告誡他們神將審判懲罰他所厭惡的僕人。在審判中，神有仁慈：許多時候神都懲罰他所愛的人。在這個世界上忍受痛苦好過永遠悲慘。對於那些來參加聖餐的人，使徒指出了我們的責任。參加聖餐前要省察自己。我們應該徹底的省察自己，認罪悔改，從而免受神的審判。最後使徒告誡哥林多教會在聖餐上的違規行為。讓我們所有人都注意，他們沒有在聖餐上聯合，以至於激怒神，就受神懲罰。

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